1 Kings 14:5
And the LORD said to Ahijah, Behold, the wife of Jeroboam comes to ask a thing of you for her son; for he is sick: thus and thus shall you say to her: for it shall be, when she comes in, that she shall feign herself to be another woman.
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14:1-6 At that time, when Jeroboam did evil, his child sickened. When sickness comes into our families, we should inquire whether there may not be some particular sin harboured in our houses, which the affliction is sent to convince us of, and reclaim us from. It had been more pious if he had desired to know wherefore God contended with him; had begged the prophet's prayers, and cast away his idols from him; but most people would rather be told their fortune, than their faults or their duty. He sent to Ahijah, because he had told him he should be king. Those who by sin disqualify themselves for comfort, yet expect that their ministers, because they are good men, should speak peace and comfort to them, greatly wrong themselves and their ministers. He sent his wife in disguise, that the prophet might only answer her question concerning her son. Thus some people would limit their ministers to smooth things, and care not for having the whole counsel of God declared to them, lest it should prophesy no good concerning them, but evil. But she shall know, at the first word, what she has to trust to. Tidings of a portion with hypocrites will be heavy tidings. God will judge men according to what they are, not by what they seem to be.Feign herself to be another woman - literally, "she shall make herself strange," i. e., "she shall come in disguised." So 1 Kings 14:6. 3-11. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him—This was a present in unison with the peasant character she assumed. Cracknels are a kind of sweet seed-cake. The prophet was blind, but having received divine premonition of the pretended countrywoman's coming, he addressed her as the queen the moment she appeared, apprised her of the calamities which, in consequence of the ingratitude of Jeroboam, his apostasy, and outrageous misgovernment of Israel, impended over their house, as well as over the nation which too readily followed his idolatrous innovations. No text from Poole on this verse. And the Lord said unto Abijah,.... Either in a dream, or by an impulse upon his mind, before Jeroboam's wife came in:

behold, the wife of Jeroboam cometh to ask a thing of thee for her son, for he is sick; to know whether he will recover or not:

thus and thus shall thou say unto her; as after expressed in some following verses:

for it shall be, when she cometh in, that she shall feign herself another woman; to the people that let her in, and introduce her to the prophet, and to the prophet himself; pretend herself to be a countrywoman come to ask a question of the prophet concerning her son that was ill of a disease.

And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be {c} another woman.

(c) Than the wife of Jeroboam.

5. to ask a thing of thee] The precise expression is not found again. The R.V. gives the rendering ‘to inquire’, which is most common for the verb, and regards the noun as expository, and so leaves it unrendered. The rendering of the A.V. misrepresents the mission. It was not to ask something for her son, but to inquire concerning him.

thus and thus shalt thou say] The writer, knowing that immediately he will record the conversation, abbreviates his story thus to avoid repeating twice the same words. The same expression is found in Jdg 18:4.Verse 5. - And the Lord said unto Ahijah [the attempted deceit was frustrated by a direct revelation, the same which disclosed the fate of the child. "God laughs in heaven at the frivolous fetches of crafty politicians" (Hall)]. Behold, the wife of Jeroboam cometh to ask a thing of thee for her son [or concerning אֶל, properly "to," ad, has the meaning of de, after verbs of speaking. Cf. Genesis 20:2; 1 Samuel 4:19, etc.; Jeremiah 40:16. Gesenius remarks on the similar use of εἰς in the New Testament: Acts 2:25; Ephesians 5:32]; for he is sick: thus and thus [cf. Judges 18:4; 2 Samuel 11:25. זֹה is a form of זלֺאת] shalt thou say unto her, for it shall be, when she cometh in, that she shall feign herself to be another woman [Heb. make herself strange]. But this did not lead Jeroboam to conversion. He turned not from his evil way, but continued to make high priests from the mass of the people. ויּעשׂ ויּשׁב, "he returned and made," i.e., he made again or continued to make. For the fact itself compare 1 Kings 12:31. "Whoever had pleasure (החפץ, cf., Ges. 109), he filled his hand, that he might become a priest of the high places." מלּא את־ידו, to fill the hand, is the technical expression for investing with the priesthood, according to the rite prescribed for the consecration of the priests, namely, to place sacrificial gifts in the hands of the persons to be consecrated (see at Leviticus 7:37 and Leviticus 8:25.). The plural בּמות כּהני is used with indefinite generality: that he might be ranked among the priests of high places.
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